Hollinger Corp. 
pH 8.5 



The True Democracy, 

By DR. ALBERT CARR. 



Biood and hope: in the blood movea 
the character of a nation unto destiny; 
in the hope works its intelligence unto 
fruition. Hence, what that blood, 
and what that hope, decides what that 
nation is and what that nation will be. 
Degrade that blood and darken that 
hope, and the evils of that nation wait 
but to be born. 



Price fifty centi per copy, 



HFarney Peak Mining Nawi, 
Hill City t S, D. 



The True Democracy. 



By DR. ALBERT CARR. 



The time approaches, 
That will with due decision make us know 
What we Bhall say we have, and what we owe. 
Thoughts speculative their unsure hopes relate; 
But certain issue strokes must arbitrate: 
Towards which, advance the war. 

Shakespeare. 



HAKNEY PEAK MINING NEWS. 

HILL CITY, 8. D. 

1914 



tftf 






Copyright 1914, 

by Camillo Von Woehrmann. 

All rights reserved. 



Published by 

Camillo Von Woehrmann, 

Editor and Proprietor 

Harney Peak Mining News. 

Hill City, 8, Th 

1914, 



WAY 121914 



OpLA 97.40 08 

Ha , 



— 3 - 

The. True Democracy. 

CONTENTS. 

Chapter I. The spirit and the man. 

Page 5. 
Chapter II. The man and his mind. 

Page 11. 
Chapter III. Educated Inferiority. 

Page 29. 
Chapter IV. The Inferior Man, 

Page 41. 
Chapter V. True and false Democracy. 

Page 53. 
Chapter VI. The Superior Alan. 

Page 65. 
Chapter VII. The Spirit and the Con- 
stitution. 

Page 77. 

Chapter VIII. The voice crying in the 
wilderness . 

Page 89. 

NOTE. For a faller understanding of this 
\?6rk, a former book by Dr. Albarb Carr, en- 
titled i4 The Logic of Reality.," should be 
read, 



* — 



So long, Ananda, as the Vaggians 
meet together in concord, and rise in 
concord, and carry out their under- 
takings in concord — so long as they 
enact nothing not already established, 
abrogate nothing that has been already 
enacted, and act in accordance with the 
ancient institutions of the Vaggians as 
established in former days — * * * — so 
long may the Vaggians be expected 
not to decline, but to prosper. 

Buddha^-the Enlightened. 



The True Democracy. 



Chapter I. 

THE SPIRIT AND THE MAN. 

Only the ingenuous and superior can 
create and maintain a true democracy. 
The reasoo is obvious. They possess 
from birth the spirit and ingeuerate Jove 
of freedom and independence from 
which true democracy alone derives 
its origin. True democracy begins in 
the cradle, and the theories of "life' 
liberty, and the pursuit of happiness" 
are nursed from the mother's breast. 

It was this spirit that appeared 
mysteriously to Moses in the bush which 
burnt but was not consumed; it was 
this spirit that moved the Roman 
knight in the presence of his country's 
foe to thrust his hand into the fire and 
hold it there until burnt away; it was 
this spirit that cried out in Patrick 
Henrv when he uttered those noble 



THE TRUE DEMOCRACY. 

and defiant words: u Give me liberty or 
give me death!"; it, was this spirit that 
flowed through the pen of Jefferson 
when he wrote the Declaration of 
Independence; it was this spirit that 
inspired the mind of Lincoln when he 
spoke at Gettysburg. Though, times on 
times, apparently extinguished by the 
perverse genius of human purpose, it 
yet appears, again and again, and inva- 
riably in places and at times when least 
expected. It is a pure light, a living 
tire, which has never yet, even in this 
world of darkness and ignorance, been 
fully extinguished by human baseness. 
It is the spirit of enlightenment and 
freedom, and from the grandeur and 
glory of its history, it might, without 
profaneness, be accepted as the spirit of 
God. 

There are only one kind of people who 
possess this spirit actively and efficient- 
ly, and that is the Aristocrat. Not the 
aristocrat made by external circum- 
stances and applied dignity, but the 
true, the natural-born Aristocrat. 

We find in the Texts of Taoism, 
Sacred Books of the East, the story of 
Sun-shu Ao, which very clearly illus- 
trates the character of the true Aristo- 
crat. It is as follows: *'Kien Wu asked 



THE TRUE DEMOCRACY. 7 

Sun-shu Ao, saying, You. Sir, were 
thrice chief » minister, and did not feel 
elated; you were thrice dismissed from 
that position, without manifesting any 
sorrow* At first I was in doubt about 
you, but I am not now, since I see how 
regularly and quietly the breath comes 
through your nostrils. How is ir that 
you exercise your mind? Sun shu Ao 
replied, *In what do I surpass other 
men? When the position came to me, 
I thought it should not be rejected; 
when it was taken away, I thought it 
could not be retained. I considered 
that the getting or losing it did not 
make me what I was, and was no occa- 
sion for any manifestation of sorrow; — 
chat was all. jln what did I surpass 
other men? And moreover, I did not 
know whether the honor of it belonged 
to the dignity, or to myself, ff it 
v belonged to the dignity, it was nothing 
to rae; if it belonged to me, it had 
nothing to do with the dignity. While 
occupied with these uncertainties, and 
looking around in all directions, what 
leisure had I to take knowledge of 
whether men honoured me or thought 
me mean." 

The word aristocracy signifies in the 
original Greek from which it is taken, 



THE TRUE DEMOCRACY 



''best-rule. " Its true meaning is gov- 
ernment by the best people. Tbis does 
not mean those who have the most 
wealth, for government by those who 
have the most wealth is a Plutocracy. 
Nor does it mean a government of those 
who have the most land, for the basest 
of mankind can own land. Nor does it 
mean a government by those who have 
only book-learning, or have graduated 
from the most colleges. The cheapest 
and most senseless of people often hav9 
excellent memories, and hence readily 
memorize the ideas of others, or what 
has been written in books. Hundreds 
of people read the writings of the great 
masters of the ancients and even com- 
mit them to memory who have no more 
comprehension of their real meaning 
than a man, blind-born, has of the colors 
of the flower he plucks. Nor does it 
mean those who bear titles of hereditary 
distinction conferred by a monarch who 
has derived his dignity or kingly office 
merely from the circumstance that, he 
was born hi3 father's son. It means the 
rule of the best people naturally —the 
naturally noble, intelligent, sincere and 
true. 

The common or current understanding 
of the meaning of the word, aristocrat, is 



THE TRUE DEMOCRACY. 9 

absolutely erroneous. An Aristocrat is 
aa aristocrat by virtue of the beneticent 
superiority of his reality and the intelli- 
gence, amiableness, ingenuosness born 
in him, and of himself. In this respect, 
the true Democrat is an aristocrat. The 
man who is not an aristocrat in nature 
and understanding is not and cannot be 
a true Democrat. 

No external condition or circumstance 
can make an Aristocrat. God alone can 
create or re-create the aristocrat. No 
external condition or circumstance, can 
change the superiority of mind and 
nature born in the true aristocrat. He 
may be impoverished; he may be ig- 
nored; he may be condemned; he may 
be persecuted; he may be tortured; he 
may be destroyed; but to the last breath, 
that which makes him what he is, will 
remain unchanged and the same. He 
may well say with the great Hebrew 
prophet, "I am that I am." 

The Aristocrat is ever the uncompro- 
mising advocate of democracy, where 
democracy is possible. He believes in 
the rights and judgment of the common 
people, even in the rights of the rabble, 
but not in the judgment of the rabble. 
He does not condemn the rabble in any 
of their- conditions for he knows •'They 



10 THE TRUE DEMOCRACY. 

know not what they do." But in fair- 
ness and mercy he seeks to guide and 
control the rabble in their viciousness 
and stupidity to their own security and 
happiness. He does not do this from 
any personal motive to attain popular- 
ity with them, for he is fully conscious 
that ~the favor of the rabble is as un- 
certain and variable "as a sick man's 
appetite." He does it from the pure 
love he bears in his heart for the good 
and the best, and the delight of that 
spirit in him whose only aim and 
pleasure is the promotion and further- 
ance of the world's happiness and peace. 
Prom the depths of his soul, there rises 
as from the eternal mystery of Time's 
concealed purpose, a strange knowledge 
counseling him as to the true and 
warning him as to the false in all the 
conditions of life, and in all his relations 
with life, and in all of life's relations 
with him. 

This peculiar aristo-democratic char- 
acter which the writer is endeavoring to 
portray and develope in the mind and 
understanding of the reader, always 
providing it is not already there in true 
form, was quite common to all of the old 
American stock. 

The crreat American novelist J. 



THE TRUE DEMOCRACY. 11 

Fenemore Cooper recognized and con- 
scienced it in all its reality. His char- 
acter of Deerslayer is a beautiful por- 
trayal of it in its purity and simplicity. 
The coquettish Judith armed with all 
the physical seductiveness that nature 
can give to mortal flesn, though chasten- 
ed by a secret memory of man's falsity, 
was deeply moved by that superior man- 
hood which she found in Deerslayer. 
Seeking for a place in which her mind 
might rest and forget, she essayed 
to break into the peaceful and saeure 
realm of Deerslayer's affections with 
the following suggestive question. 

k *And where, then, is your sweetheart, 
Deerslayer? 

Quietly, unmoved, and 'with the 
utmost simplicity and ingenuousness, he 
answered her. 

He said; "She is in the forest, 
Judith — hanging from the boughs of 
the trees in a soft rain — in the dew on 
the open grass — the clouds that float 
about in the blue heavens — the birds 
that sing in the woods — the sweet 
springs where I slake my thirst — and in 
all the other glorious gifts that come 
from God's providence." 

Such men as this largely composed 
the army of Washington. Is it any 



12 THE TRUE DEMOCRACY. 

wonder that for freedom, they walked 
with bare and bleeding feet through 
the snow of winter; is it any wonder 
that they conquered a foe, many times 
their superior in wealth and numbers, 
that sought to subordinate and suject 
them to the basest of human interests! 

A man, because he is poor; or because 
he is not educated in school-room 
pedantry; or because he inclines to the 
simple life, is not necessarily of the 
rabble. There are men who sit on 
thrones; men who possess their millions; 
men who have attained to great literary 
renown; men who stand foremost in the 
ever widening field of science; men 
whom the political world has pro- 
nounced the greatest of statesmen; who 
are all, yet in mind and nature, of the 
rabble. 

They delighted in the ways and 
methods of the rabble; they made these 
ways and methods their study, and 
applied them with such eagerness and 
pertinacity, such cunning and carefully 
concealed but uncompromising baseness, 
that they won the prize which vulgar 
nature offers for its own betrayal — 
worldly success. And by this success, 
distinguished themselves in the vulgar 



THE TRUE DEMOCRACY. 13 

mind of the world as men of superiority 
and wisdom. But they are and were 
demagogues. In the dazzle of their 
worldly but treacherous success, they 
blinded the eyes of the rabble, while 
with the menace of their political 
power and influence they silenced the 
protest of the better people. 

Everywhere in this broad Republic, 
in the highest places of profit 
and honor, we meet these men, 
fattening on the thrift of their ignoble 
genius, and, at the same time, moralizing 
upon the perversity and depravity of 
man with a blandness and suavity that 
would make a saint ashamed of^Jiis 
sanctity. 

But through this darkness and selfish- 
ness, to the encouragement of a nation's 
dying hopes, and the rekindling of the 
smothered fires of patriotism, the spirit 
of the noble and the true flashes forth, 
from time to time, like the lightning of 
heaven in the blackness of the storm; 
and Beauty, though driven to the 
wilderness by the crass censure of 
vulgar caat and supression, will strange- 
ly thrust forth her naked but shapely 
foot from the most retired thicket of 
human thought and contemplation. 

The love of freedom is an attribute of 



14 THE TRUE DEMOCRACY, 



the divine or superior uature of man, 
not of his inferior or human nature. 
Human nature seeks ever to be bound, 
and fashions the cords and forges the 
chains for its own binding. Un- 
conscious of the soul's presence, the 
unenlightened human mind becomes 
the field for the activities and purposes 
of the inferior nature witb its animal 
soul and controlling human intellect. 
Self-gratification is its yoke; Passion 
and Appetite its oxen; selfishness its 
plow; ambition its goad; envy its 
harrow; cunning its sickle; deception its 
flail; private purpose its seed; and Cain 
it's name. 

In this mortal field, it pianos, and 
sows, and cultivates, and harvests, the 
ever changing variety of human desire, 
human superstition, human prejudice, 
human caprice, human opinion, and 
human judgment. Upon this poisonous 
food, it feeds in utter enslavement to 
time and fancy, until life becomes a 
nightmare and its apparent benefits a 
senseless dream. 

"What" a man "cannot help in his 
nature," it is apparently uajust "to 
account as vice in him." This Shak- 
spearean suggestion invites clemency 
but it does not condone, for the lower 



THE TRUE DEMOCRACY. 15 

state of man is not a fixed state but one 
from which he may change and rise 
upon the instant of understanding and 
comprehension. He has but to realize 
the utter senselessness and fatuity of 
endeavoring to protect a sore with in- 
fected dressings, and his self-rescue is 
begun. 

This infected dressing is that political 
"ceeonomia" which has been so uni- 
versally and persistently applied for the 
last twelve or fifteen hundred years by 
a philosophy as questionable in 
wisdom as the motive for its conceal- 
ment. In spite o£ its apologies, it is 
certain that its theories have no higher 
source than private purpose and private 
gain. Whether this philosophy is the 
child of Necessity as its authorites de- 
clare, or the offspring of Satan as its 
opponents denounce it, it ^is evident 
from its history, that it bears in it no 
favor or nourishment to enlightenment 
and freedom. 

To the enlightened man, this plau- 
sible, but when understood in its realty, 
miserable philosophy, has ever been 
uncongenial and contemptible. Jtte has 
not attacked it, for there is not in his 
system the nature of attack; ho has not 
openly opposed it, for bis theories are 



16 THE TRUE DEMOCRACY. 

not developed militantly; he has not 
publicly exposed it, for it is not his 
nature to publicly expose anything that 
would remove the concealed props from 
apparent respectability; he has not con- 
spired against it, for his nature has 
risen above the capacity to conspire. 
He simply knows that the true spirit is 
in every man, though latent in the 
majority, and seeks only to reach and 
arouse it, that he may intelligently 
communicate with those who long under 
the spell of servility and private interest 
had forgotten the language with which 
principle speaks to the soul. 

If the majority of men would only 
realize that the liberty of one man should 
end where the other's begins, all would 
change for the better. The spirit of 
true democracy would begin to revive, 
and man to take on in the widening 
nobleness and fairness of his recoming 
enlightenment that which his Creator 
intended when he made him in his own 
image. 



THE TRUE DEMOCRACY. 17 



Chapter II. 

THE MAN AND HIS MIND. 

Democracy, true democracy, is the 
true social system. It is based upon a 
law as fixed and unchangeable in the 
superior nature of man as the law of 
human necessity, in the inferior nature. 
That these two systems of law, existing 
in man, are opposed to each other, is the 
stupid and fatal theory which has pre- 
vailed in that impossible philosophy or 
otconomia by which the social and 
political life of the Caucasian race has 
been so long dominated and cursed. 

In their proper relation these two 
systems are in perfect harmony with 
each other. It is simply a question, 
which prevails in the man, the people, or 
the nation; whether the superior guides 
and governs the inferior, or the inferior 
dominates and rules the superior. The 
proper relation is that the superior 



18 THE TRUE DEMOCRACY. 

shall guide and govern the inferior. 
Under tbis relation there can be 
nothing but harmony and peace, and 
the resultant happiness for which life 
was given. 

There is, however, opposition — nega- 
tive on the part of the superior and 
positive on the part of the inferior — 
when and where the inferior dominates 
and rules the superior. It is reasonable 
and just that it should be so. When- 
ever the private intellect of the inferior 
assumes to rule and govern the intelli- 
gence of the superior, the universal in 
man and nature, it creates in the man 
who, or in the people, or in the nation 
which, thus assumes and acts upon the 
assumption, all the evils of Pandora's 
box. 

The people or nation in which the 
superior mind and nature of man rules, 
guides, and governs is enlightened, and 
being enlightened, free. This is the 
state of a trut* democracy. But where 
the people or nation is dominated, ruled, 
and controlled by the inferior mind and 
nature of man, there is unenlightenment, 
bondage, enslavement to the evil genius 
of self, and utter absence of true 
democracy. 
It is not the purpose of the writer to 



THE TRUE DEMOCRACY. 19 

describe and disouss in this work the 
detail of the true democracy, but to 
deal with it as a whole or single 
principle. To reduce this subject, even 
as a single principle, to words of clear 
and comprehensible meaning, will, un- 
doubtedly, prove more difficult than 
the detection of the facts which they 
are presumed to reveal. Words are the 
detail of written and spoken thought, 
and if not ingeniously and under- 
standingly applied and related in its 
transmission, the fault will appear in the 
deficiency, absence, or insufliancy of the 
idea in its presumed expression. These 
are literary truths, for which the author 
or this "little book" finds no incentive 
to apologize. 

Some men have spent far more time in 
thinking thoughts than in the study of 
the conventional art and method of their 
expression in words. The idea of such 
minds is that thought, even ruggedly 
expressed, is better than no-thought, 
elegantly expressed. Language was 
primarily created to express thought, 
not to adorn it. The highest wisdom 
ever speaks and writes laconically and 
sententiously. The enlightened writer 
is inclined to leave something to the 
presumed intelligence of the reader, 



20 THE TRUE DEMOCRACY. 

An old gentleman said: u My son spent 
most of his young life in school and 
college learning how to express thoughts 
in words. When he got through, he 
found he had no thoughts to express. 
He is running a sheep ranch now. He 
understands that." 

Pretentiousness is a trait peculiar to 
the inferior mind. In fact, the slightest 
indication of pretentiousness in a man 
or woman is, under all conditions, 
evidence of incomplete release of the 
superior mind from the dominance of 
the inferior. This is also true of pre- 
sumptuousness. But in estimating 
pretense and presumption, we must 
judiciously discriminate between mere 
assumption and the open and positive 
statement or conduct of ability and 
intelligence. 

Owen Glendower, an egotistic Welsh 
chief, a character in one of Shakspear's 
historical dramas, is the embodiment of 
pretentiousness. This princely Welsh- 
man, after recounting the strange and 
marvelous events, said by the beldams 
of his tribe to have occurred at his 
august birth, exclaims with egotistic 
©estacy: "I can call spirits from the 
vasty deep." 

To this the fiery Hotspur replies, 



THE TRUE DEMOCRACY. 21 



disgust and anger: "Why, so can I, or 
so can any man; but will they come 
when you do call them?" 

The inferior man in his nature and 
purposes is easily discovered once you 
know the symptoms and the method of 
his detection. It is stated by the 
ancient Chinese philosopher, Kwang-zze, 
that the superior men of old had a 
method of discovering the inferior man. 
He says: "By employing them on dif- 
ficult services, he tests their ability; by 
questioning them suddenly, he tests 
their knowledge; by appointing them a 
fixed time, he tests their good faith; by 
intrusting them with wealth, he tests 
their benevolence; by telling them of 
dangers, he tests their self-command 
in emergencies; by making them drunk, 
he tests their tendencies; by placing 
them in a variety of society, he tests 
their chastity: — by these nine tests the 
inferior man is discovered/' There are 
more and othe? tests which the ancient 
philosopher has not seen fit to disclose. 
But he has said enough to show %he 
method of procedure. 

Though blessed with a soul, unselfish, 
noble, pure, and glorious, the inferior 
man is not in anyway consciously 
subject to its influence and guidance, 



22 THE TRUE DEMOCRACY. 



He never rises above the common human 
purposes of his mind unless by accident, 
and when this occurs, he is, invariably, 
so* astonished by the event, that he 
grows morbidly superstitious, and sus- 
picions the approach of death. 

There is one trait by which the 
inferior man may be always and easily 
identified and that is his supreme 
regard for the extrinsic and complete 
devotion to it. To his inferior mind, it 
is not the man or the rank that makes 
the general but the gold-trimmed 
shoulder strap. He feels that all that is 
needed to make him a general is the 
authority to wear the strap and the 
gold laced uniform. To him, it is the 
wings that make the angel; the crown 
the scepter, and the throne that make 
the king; the miter and the circle of 
scarlet robed cardinals that make the 
pope. Take the wings from the angel, 
and to him its spirituality is extin- 
guished; take the baubles of royalty 
away from the king, and the miter 
and scarlet robed cardinals from the 
pope, and to his extrinsic understanding 
the king has vanished and the pope 
ceased to be. Were he suddenly asked 
by a member of a secret society to which 
he belonged: "What makes you a mem- 



THE TRUEJ DEMOCRACY. 23 

ber of our society?", he would, if he 
spoke true to the idea within him, 
undoubtedly reply: "My badge." 

To the inferior man a college diploma 
is positive evidence of intelligence. In 
all his problems of life and society the 
reality of the man or of the motive of 
the organization are unknown quanti- 
ties. It is the outer garment of distinc- 
tion and honor that appeals to him. 
As to the intelligent and true worthi- 
ness of the individual wearing it or 
in which it appears to be present, they 
are ideas which never enter into his 
conventional cogitations. He searches 
ever in the superficial for that which he 
should seek in the reality. 

In spite, however, of the obscuration 
of the inferior mind, men of the inferior 
mental class yet have a sufficient 
suspicion of their natural mental inferi- 
ority to move them, in dred of its 
veritable exposure, to create all manner 
of social props and stays to bolster up 
their pretentious mediocrity and sustain 
them in the dignity, power, or prestige, 
into which they have wormed, thrust, 
or crowded their unworthy way. 

As brass with its shine, and evor 
present scent of baseness, is to inoffen- 
sive gold, in its brightness and purity, 



24 THE TRUE DEMOCRACY 

so is the inferior .man to th9 superior. 

The inferior man is the substitute 
which a betrayed civilization has 
trustfully accepted for the true. The 
true man is what was originally intended 
and ,what existed before designing 
Dogmatism found a <snake in Paradise.' 
Darkened with its subtile but fetichistic 
theories, the intelligence &nd enlighten- 
ment with its attendent spirit of free- 
dom, heretofore transmitted in its glory 
and perfection through the sacred body 
of the .true and superior woman, faded 
away in the generations that followed. 

The substitute is ever a lie for the 
true. There is no intelligent compro- 
mise for or with that which substitutes. 
No thing, animate, or inanimate, can 
ever serve honorably or efficiently that 
which it substitutes, beyond its own 
reality. To assume to do this, or that it 
is or may be done, is the beginning of 
all pretension. The giving of substi- 
tutes for the enlightenment and freedom 
of man never originated in the j ust 
necessity of honest sympathy and 
kindly, purpose. It is the sharp trick of 
dangerously wise inferiority; the treach- 
ery of inteliectualized baseness to all 
that makes life worth growing in the 
green fields and meadows of conscious- 



THE TRUE DEMOCRACY. 25 

ness, and ripening and reaping in the 
harvest fields of time. 

Who gives you a substitute has 
lost, appropriated, or concealed the true. 
He gives you the polished stone of in- 
direct servitude for the white wheaten 
loaf of enlightenment and freedom; for 
the Pish, the symbol of that glorious 
mystery ever moving in the depths of 
time, they have given us a serpent 
whose sting is death to the rule and 
conscious presence of the soul. 

Oh, you inferior men! — wandering in 
darkness; bound with the chains of 
stupidity and vice; void of wisdom 
though you know it not; worshipping 
and vainly serving the Beast, the sub- 
stitute, though ever searching with 
vague memory for that which was lo3t. 
And where do you search for it? In 
the childish litter of ages of human 
fancy and human purpose. You will 
never find it there. Why? Because it 
is not there, nor has it ever been there. 
No evolution of the inferior mind or 
nature; no refinement of the inferior 
mind and nature; do cultivation or 
apparent widening of the inferior mind 
and nature in what the inferior mind 
and nature hold as ethical and moral; 
no building of great nations of human 



26 THE TRUE DEMOCRACY. 

tlesh; no scheme of curioas and ex- 
perimenting human science, will ever 
put it there. Your search for it in the 
variety and ever changing judgments 
and opinions of the inferior mind are as 
the water flowing under the mill-wheel 
pf a mill which has no grist to grind. It 
sounds in its 'momentarily obstructed 
rush, erupts a generation of bubbles, 
which flash in the sunlight, or wink and 
glitter in the moonlight, burst, and 
vanish into that from whence they 
came, and pass on with that they were, 
before they were — and that is ali. 

In all the eternities of time, you 
can never evolve the true from the 
false. Whatever is mast reenter 
into the reality of what it is, before 
progress towards the TRUE will 
be resumed. 

There is only one way to become the 
true and superior man or woman, and 
that is to deny and renounce all allegi- 
ance to the rule of the inferior mind and 
its detestable methods in the social, 
moral, intellectual, and political affairs 
of life, and surrender to your superior 
mind. Discovering your enslavement to 
human thought and purpose, you must 
cast your chains upon the altar of the 
Saturnalia of your recoming Enlighten- 



THE TRUE DEMOCRACY. 27 

meat, and fearlessly ^announce your 
freedom. The dawn of the superior 
mind will now begin to brighten aad 
widen ia your consciousness, and the 
bright and morning star of your freed 
intelligence will begin its ascent up the 
blue way to the zenith of truth. 

It is not your wealth, your social rank, 
nor the political influence or power you 
haye attained by shaping your conduct, 
and procedure to the approved and con- 
ventional methods and standards of the 
inferior mind, that make you a superior 
man. It is what a man is in the superi- 
ority of himself, that makes him a 
superior man. 

The success or failure in the mere 
human sequences in the personal life of 
man, which the inferior man blindly 
regards as the sum of life's purposes, 
have no direct relation to eternity. 
They are simply the detail of his own 
private being traveling around the cir- 
cle of a false self and within the limits 
of a false personality. He cannot eater 
into general relation with the superior 
and universal until he breaks through 
the enclosing shell of personal opinion 
and purpose. He must think and act 
with the universal mind and not with 
himself, before he can become a con- 



28 THE TRUE DEMOCRACY. 

scious part of the Universal Mind, and 
in that impereonal consciousness, a 
superior and sincere man. 

On the plane of the superior mind, 
no man knows more or knows less than 
the truth. There is no variety of truth, 
for there is only one truth; but the 
variety of and in its substitutes are 
unlimited. 

All superior men are equal and simi- 
lar in what they are, and meet upon the 
common level of impersonal knowledge, 
understanding, and comprehension, no 
matter what their social position or 
education may be in the current life and 
affairs of men. These are the true 
people, the people which alone make a 
True Democracy possible. 



THE TRUE DEMOCRACY. 29 



Chapter III. 

EDUCATED INFERIORITY. 

It seems, that after graduating at an 
Oxford, a Yale, or a Harvard, the mind 
of the inferior man would open to some- 
thing of a vjew of the superior reality. 
But it does not. The mind of the 
inferior man carries its inferiority into 
every condition of life into which it 
enters, no matter how cultured or 
exalted. 

This statement is made in no indocile 
spirit. But from a source of truth and 
conviction as truly practical as the 
truths and convictions derived from a 
scientific knowledge of the physical 
body. Of course, you cannot feel with 
the hand the higher principles of truth 
as you can the parts of a physical body, 
but yet the truth principles are just as 
apparent to the intelligence as the parts 
of a physical body to touch. 



30 THE TRUE DEMOCRACY, 

There are higher planes of deduction 
in which principles only form the sub- 
ject of thought. This does not invite 
the idea, however, that there is any- 
thing on these plaaes which mere men- 
tal cultivation will discover by precipi- 
tating its intellection into vacancy. 
The mind that may profitably ascend to 
these plaaes and " wander on high" 
must carry with it, in perfect conscious- 
ness, fail kaowiedge oi: the principles, 
though it leaves the objective behind. 

If you have aa inferior miad, it is 
useless to look into it for corroboration 
or identification of a superior truth. Be 
sensible and hold yourself in utter 
humility and perfect receptivity, aad, 
perhaps, the clock of time will strike, 
and the moment of your enlightenment 
will appear. And how glorious the 
moment, after all your futile search and 
troubled journey along the inferior trail 
which winds its serpiginous way into 
the lower regions of eternity! 

No one is accused, by this book, of 
having an inferior mind. lb ; s written 
solely to be read. Tnose who had some- 
thing of meatal value ia it will recom 
mend it to others; thoss who do not, if 
of the common sense class, will quietly 
lay it aside, 



THE TRUE DEMOCRACY. 31 

But, possibly, it will be read by some 
whose anger and resentment it may 
arouse. Taey more than all should 
thank their Creator and the author, 
that it was given to their reading. 

Do not think,. because you are highly 
cultured and educated, you can logically 
cut the reality out of this book. No 
human head ever made could do that. 
The truth upon which the theories of 
this book are based is an adamantine 
wall, against which the opposing argu- 
ments of human understanding dash out 
tiheir brains. 

You may oe highly educated, but that 
is no evidence that you are enlightened. 
You can educate a horse, but you can- 
not enfighten it. Tnis illustrates the 
fact that education may exist without 
any direct relation to true enlighten- 
ment, 

A certain learned modern writer, 
speaking of the ancient, cultured Greek 
aristoi, says they **were no wise inferior 
to the same class of men of to-day." 
Are the ancient, cultured Greek aristoi 
honored by this patronizing concession? 
There is an illusive complacency about 
this quoted statement never found in 
the writings of the superior and en- 
lightened. What have the pretentious 



32 THE TRUE DEMOCRACY. 

culture, the pounding iron, and 
scheming commercialism of this ma- 
terial age to do with the superior, free, 
and enlightened, ancient Greek aristoi; 
that magnificent people whose art 
©hiseled divinity into stone, and whose 
mind spoke the thoughts of the gods! 

The learned author just quoted, con- 
siderately and gratuitously reminds us 
that the cultured Greeks, of the period 
of which he is writing, did not have the 
printing-press and electric telegraph, 
and then complacently informs us, that 
in human sympathy and "that refine- 
ment that distinguishes the best society 
of this age they were not lacking." 

Are we to infer from this statement 
that machinery is an inspiration to 
human sympathy; and that mechanical 
invention is directly related to that 
refinement which distinguishes the 
Superior Mind and its intelligence? 

Are we to presume that Homer would 
have sung a sweeter song, if he had had 
a graphophone and an automobile? 

Are we advised that Shakespeare 
would have written with greater depth 
and loftier grandeur, if he had had a 
telephone and traveled on a railroad 
pass? 

There is a multitude of pragmatic and 



THE TRUE DEMOCRACY. 33 

pretentious Inferiorities in this country 
who declare that our Grand Old Con- 
stitution, the vigorous and mighty root 
of all our greatness, should be set aside, 
and replaced by what they vociferiously 
announce as new and progressive ideas. 
How wearisome! 

The perfection of our constitution, it 
is true, has been questioned by many of 
our best and most thoughtful citizens, in 
respect to the apparently extraordinary 
powers conferred by it upon our 
Supreme Court and superior judges. 
There is no positive reason for this if 
the spirit of the Constitution is justly 
considered. It is clearly evident in the 
spirit of the Constitution that the 
Congress and Senate of this nation are 
its superior governing body. In their 
delegated authority and within the 
limits of the Constitution, they are the 
people. All other branches of our 
government are relative. Even the 
President is but the first or prime 
minister of the SOVEREIGN people. 
Several of our Presidents, it is true, have 
assumed more pronounced or personal 
prerogative. Our supreme legislative 
bodies should have voted "lack of con- 
fidence," and invited t.heir resignation, 
a polite way of getting rid of the 



34 THE TRUE DEMOCRACY. 

accidents or demagogic idols of deluded 
or fanatic political majorities. 

The right to pass upon and decide 
the technical mi-constitutionality of 
laws enacted by our supreme and co- 
ordinate legislative bodies, is fully 
vested by the Constitution in our 
Supreme Court, 

The spirit of our Constitution is, how- 
ever, the exclusive affair of our Congress 
and Senate, the supreme representative 
bodies of the nation, and to them alone 
belongs the right to interpret and 
assert it. Under the undeniable au- 
thority of this spirit, they have the 
right, and of a right ought to have it, 
to question and pass upon the apparent 
purpose or motive actuating or under- 
lying the decision of any supreme or 
national judge; and if such judge shall 
be found acting under personal or pri- 
vate bias, or mental views contrary to 
the spirit of the Constitution, or under 
influences inimical to the liberties of 
the people or our constitutional guaran- 
tees, it is the certain right and privilege 
of our supreme legislative bodies to 
request his resignation, or to remove 
him. 

The Constitution and its spirit are 
plain, and infalliable as they are plain. 



THE TRUE DEMOCRACY. 35 

If the Supreme Court has over done 
itself, it is simply because Congress and 
the Senate have under done themselves. 
To assume that the rights and powers of 
the one hundred million people of this 
great Republic can be locked up in the 
personal legal opinion of less than a 
dozen men, is certainly not consistent 
with the true spirit of our Constitution 
We are either under the government of 
the Constitution, or under a government 
of the Supreme Court; and to say that 
the spirit of that pure democracy that 
inspired and ratified our Constitution 
intended that the real governing pow- 
er of this nation should be the Supreme 
Court, is as absurd as it is arrogant and 
presumptuous. 

Inferior mind, robed in black and 
armed with the authority of government, 
has done more than anything else to 
replace principle with precedent, and to 
give to pretention and presumption the 
power and profit of this nation. 

The nation that cannot recall or dis- 
charge its public servant upon the 
instant o£ displeasure or dissatisfaction 
may be a Republic, but it is not a 
Democracy. 

There are distinguished scholars who 
write delicately, subtily, curiously, and 



36 THE TRUE DEMOCRACY. 

evasively on subjects, which to the 
practical and logical mind appear very 
much iike "dreams in the air." In one 
of his works, Cardinal Newman might 
be regarded somewhat in this light. 
But yet, His Eminence was far too 
subtile percipient of relative consistency 
to ever betray himself into any sophis- 
tical fatuity or illusive complacency. 
The incomparable genius with which 
his thought is expressed, let his idea be 
what it may, is an intelligent study in 
itself. The value of his work lies, not 
in what he has said, but in the superior 
manner in which he has said it. The 
intelligence of the man is greater than 
that of the subject he discussed. 
Superior minds are often forced to 
discuss inferior subjects. But even in 
this, something of their true opinion will 
move along and in and out between the 
lines like a serpent travelling a stone 
wall. 

There is something startling, and at 
the same time pitiful, about the manner 
in which the educated inferior mind 
exposes itself in the expression of 
thought and idea. There appears to be 
in the common human a rigid line of 
separation between the superior and 
inferior, which their inferior mind and 



THE TRUE DEMOCRACY. 37 



nature occasionally approach but seldom 
cross. 

This country is full of theologians 
who declare the Bible a book inspired 
by Almighty God, and then proceed 
to write or announce what they assume 
to be its interpretation or explanation. 
The man who assumes to interpret the 
mind of his Creator should nava created 
himself* 

This reminds me of a certain educated 
Chinaman who wrote an explanatory 
commentary on the profound and abys- 
mal mysticism of the greatest of all 
philosophers, Kwang-zze and Liao-zze. 
These ancient philosophers would have, 
undoubetedly, regarded wnac he wrote 
as the mere verbal profiuence of mental 
inferiority and conceit. 

There is a rout of English speaking, 
intellectual Inferiorities, who are un- 
compromisingly endeavoring to trans- 
fer the honors oc that transcendent 
genius that wrote Shakespeare to the 
credit of that disreputable intellectu- 
al categorist, Lord Bacon. No one can 
say positively, even though studiously 
informed in the writings oE both authors, 
that William Shakespeare is the author 
of the poems and the great dramatic 
work accredited to him. But there is 



38 rtifc ritUiii D&w>o&A.<jtf. 

one thing such person will say, if. of 
superior mind and intelligence, and 
that is:|^~ Lord Bacon did not write 
Shakespeare. 

Lord Bacon was devoted to the cate- 
gorical ko owiedge of inferior studentry; 
Shakespeare to that transcendent 
knowledge of toat superior studentry 
whose study is principles and not 
things. In this the immortal bard re- 
sembled Piato, whose philosophical 
views shadowed him wherever he "war- 
bled his native wood-notes wild." 

Emerson, a man of superiority and 
rat'© intelligence, discovered in the 
writings of Shakespeare precisely what 
makes it impossible for L*ord Bacon to 
be their author. He saye: "Shakespeare 
ts as much out ot the category of emi- 
nent authors as he is out of the crowd. " 
Heaven help this cat-gold modern 
literati, tnese college bred gold-finders 
who would rob the glorious dead of the 
laurels that adorn their tomb! 

Two men were talking: one was a 
gentleman of culture and refinement 
according to the conventional standards 
of tbat "best society"; the other was a 
farmer, a simple tiller of the soil. 
After enduring for awhile the patroniz- 
ing intellectuality of the cultured sren 



THE TRUE DEMOCRACY. 39 

tleman, ihe farmer said: "You know, but 
have not the ability to know; I do not 
know, and yet have the ability to know. 
What you know is merely the form of 
knowledge; what I know, its reality." 
And so it is everywhere in this modern 
intellectual sham. 

To charitably pick out of pretension 
such reality as may be discerned, and 
mercifully leave the rest, unnoticed, to 
the cultured vanity or egotism of the 
individual, is, with rare exception, and 
may be said, without exception, the 
inclination of the superior mind. But 
in enlightening the inferior mind, the 
evils aud absurdities of pretension 
and presumption must be directly 
named and pointed out with the unhesi- 
tating bluntness of a Roman Casca. 
The truths of the superior mind must 
be fully and clearly translated mtotne 
language of~ the inferior niiod, to be 
grasped at all by the particularizing 
intellect of common humanity. It is far 
safer for the life of the effort than if 
presented sympathetically, evasively and 
apologetically. An cesouoinia of pre- 
sentation has never failed to produce an 
oeconomia of illusive and delusive ideas, 
which have ever more deeply intrenched 
the fallar»es which over tender superi- 



40 THE TRUE DEMOCRACY. 

ority has endeavored with loving 
genius to remove. 

Thus the world moves on, guided and 
ruled by those who utter words with- 
out meaning, and think thoughts woven 
on the worthless loom of private opinion 
by that unskilled and clumsy weaver, 
ttu m an Assn ranee, 



THE TRUE DEMOCRACY. 41 



Chapter IV. 

THE INFERIOR MAN. 

If the truth is to be told, — and this 
work will prove of no practical value if 
it is not—there is no other way to tell it 
than in such terms of common under- 
standing and pertinency as will leave no 
point or place for misapprehension. 

Before the higher and better thought 
can be gathered up and set forth for 
contemplation, the rubbish must be 
cleared away. If in this necessary part 
of our labor, some unsightly and un- 
pleasant facts are brought to view, you 
will have to bear with them as one does 
with the dirt who cultivates for the 
flower. 

It would be falsely nice to ask pardon 
for a temporary coarseness and common 
manner of expression, which from the 
peculiar nature of the subject, it is 
impossible to avoid, and convey the 
necessary idea. 



42 THE TRUUi DEMOUKAO* 



It is a comfort, however, to realize 
that the class of minds, which will be 
inclined to give favorable attention and 
consideration to what is herein written, 
are those which, under all circumstances, 
prefer the plain truth to polite sug 
gestion clothed in apology. 

Were it ordained for me to convey to 
the mind of this nation a clear and com- 
prehensive idea of the whole reality, or, 
better, unreality, of the inferior man, 
his mind and his nature, so that it 
would become its conviction, no greater 
thing will have been done by mortal 
man, when the stars have burnt 
out their candles and the fires of the 
sun have consumed the fuel of life. 

The subject of this chapter cannot be 
discussed elegantly and serenely, and 
be presented in its true reality. It is, 
in a strict sense, unnecessary to qualify 
the word reality with the word, true, for 
to be real it must be true. But the 
word true as applied, even though 
superfluous, serves in a manner to bring 
out the idea; and in this the purpose of 
language is fulfilled. 

The form of the verbal structure is 
a matter of indifference providing it 
fully conveys the intended thought and 
idea, Fine clothes will not give to an 



THE TKUE DEMOCRACY. 43 



laferior man, actual superiority; neither 
will grammatically approved sentences, 
by virtue of that characteristic alone, 
add in any way to the quality and 
character of the thought. A discourse 
of elegantly constructed phrases and 
clauses without thought is like a din- 
ner of decorated dishes -without food. 

If by seven grunts, or seven scratches 
of tne pen, or the peculiar placing of 
seven straws, the seven superior axioms 
of the superior wisdom could be trans- 
mitted from one mind go another, the 
whole value of language as a medium 
would be exhausted. 

The thousands of zephyrs and breezes 
that have played aboui and sung among 
the branches of the great tree are as 
nothing to tfte single migniy blast 
which blew it down 

Because a man or woman is not edu- 
cated in Websterian pronunciation and 
approyed grammatical forms, it does not 
signify that they are witnout superior 
natural intelligence and compreaensioa. 
A mind may be shore on the convention- 
al intellectuality of its age and yet long 
on the universal wisdom of Eternity. 
The former is acquired m the college of 
books; the latter in the school of 
thought. 



M THE TRUE DEMOCRACY. 

There is one class of people who think 
out their knowledge; another very large 
class who trail out theirs as a hound 
does a rabbit or fox. The latter class, 
if intellectual, talk and write about 
what they have smelt along this trail, 
not what they have thought out. They 
write and talk from observation and 
memory, not from thought and medita- 
tion. They are the literati of inferiority. 

This class has followed the many 
devious political trails hunting economic 
and political knowledge as if it were an 
animal, and clamorously demanding 
legislative change to conformity with 
the prevailing scent. They prefer, as 
they say, promising particularities to 
"glittering generalities." This is all 
very well as far as it goes, but it always 
stops at the fence of realization. 

The difference between savage in- 
feriority, barbaric inferiority, and civili- 
zed inferiority, is simply the varietv of 
the same thing. There are red indians, 
living as their fathers lived, who possess 
native intelligence in a far higher degree 
than many of our most approved 
authors, statesmen, military men, and 
college professors. Truth regards not 
variety; it will take up its residence in 
a wigwam as contentedly as in a palace, 



THE TRUE DEMOCRACY. 45 

providing natural intelligence is there 
to entertain it. 

To be of the people, the people proper- 
ly, is to be of the superior mind and 
nature. The inferior man, in the light 
of reason and principle, is not of the 
people. He is an inferior being. 
Whether rich or poor, educated or il- 
literate, religious or profane, he is of the 
rabble. His philosophy is a cynosophy, 
the dog- wisdom of the rabble, the intel- 
lection that theorizes from the dog view. 
The nature of this inferior philosophy 
is: Oppose when yon are down and 
oppress when you are up. 

The inferior man though a constant 
"kicker and knocker'' when down, 
becomes pronounced in condemnation of 
"kicking and knocking" when up. After 
he has made "his stake" his interest in 
the prosperity oH his own material gain 
become watchful, eager, and uncompro- 
mising, Everything is moving along 
nicely in the scheme of his affairs, and 
"kicking and knocking" by others might 
disturb it. When a hog gets its nose 
into the trough, and is drawing largely 
on its contents, it resents disturbance. 

"Oppose when you are down, and op- 
press when you are up," is the moving 
sentiment of those reformers who spring 



16 THE TRUE DEMOCRACY. 

from the rabble. They do not, at heart, 
want to reform anything, but to create 
an opening for their own selfishness and 
ambition. Waving the peacock feather 
of demagogic oratory, they promise 
gloriously to lead the "suffering people" 
to goals of happy relief, but, without an 
exception, these promises have never 
materialized beyond their own political 
and financial aggrandizement. 

Whenever a man starts out with 
"drum and cymbals" to stir up political 
reform, if you want to save yourself and 
your community frosa the "big laugh," 
reject and denounce him. This fellow 
is a sham and a humbug as certainly as 
he is an inferior^ and a knave. 

The knave, however, who takes advan- 
tage of opportunity offered by the rab- 
ble to exploit them, should be regarded 
with less social disfavor, than the com- 
mon rabbleite who will stand and de- 
liver when held up with a wooden gun. 

The political Inferiority/ the dema- 
gogue, has more common sense than his 
dupe of the rabble. As a public speak- 
er he snatches and claws his idea from 
"the powdering-tub of infamy," and 
ornaments it with the fantasies of 
intellectual dreams and nightman 
This is the sop that pleases and wins thq 



]THE TRUE DEMOCRACY. 47 

rabble, whether literate or illiterate. 
This the demagogue knows and this is 
all he really does know. 

There was one of these knavish politi- 
cal inferiorities — it causes smile as he 
rises in my memory — who was a reform 
candidate for the legislature. He was 
a decendant of that old New England 
Puritan stock, whose motto was: "Duty 
without beauty," which is alike the 
doom of the ascetic and the slave. He 
was elected by that ciass who believe 
that sin can b9 legislated out of human 
flesh by law and penalty. He was very 
quiet after his return from the legisla- 
ture, tended strictly to his own prosperity, 
and eventually joined the party of large 
interests. 

Another one of these reformers whose 
obnoxious memory risss out of the lim- 
beck of the past, was from the land of 
the shamrock and the green sod, He 
was the reform candidate for sheriff. In 
nature he had the brutishuess of the 
bulldog, the cunning of the fox, and the 
concealed meaness of a cur. He was 
elected by — by circumstances. But, 
alas! reform vanished with his election, 
and license threw off its clothes and 
went in swimming. 
Another one of these reformers was a 



48 THE TRUE DEMOCRACY. 

fiat-headed, Palstaffian German. He 
bad a great sounding voice, like that of 
the fellow who called across the Danube 
for the boats when the Persians were 
retreating from the Scythians. He was 
a reform candidate for a county office. 
He was a fine penman. The current 
gossip of the time says he took a large 
sheet of white paper and wrote on it 
in German, what purported to be an 
order from the President of the United 
States commanding the voters of his 
county to vote for him. This he sealed 
with a great golden seal and circulated 
ifc privately among the non-English 
speaking Germans of the county. It 
is needless to say he was elected, for 
the voting majority of the county 
were simple German bauer-leute who 
had but recently been made citizens. 

Now let me ask, what is to be ex- 
pected in a nation which turns its 
offices of trust over to such inferiorities? 
An absolutely sincere, honorable, un- 
selfish, and truly intelligent man is 
rarely elected to office in this country. 
When such a man is elected, you will 
find, he has carefully concealed his 
superiority from the rabble. 

The class of men largely elected by 
our majorities and appointed to office by 



THE TRUE DEMOCRACY. 49 

official Inferiorities, correspond in mind 
and purpose with that which' Mr, H. B. 
Cotterill affirms in his history of 
"Ancient Greece" of Phillip of Macedo- 
nia. He says: "Under a frank and 
attractive personality he concealed a 
subtile cunning and an ambition that 
was as unscrupulous as it was bound- 
less." 

In every transaction, the inferior man 
privately proposes himself as its favored 
end and object. He regards craft as the 
true wisdom. The man who has more 
of it than he has, he holds as a superior 
man; and the man who has enough of it 
"to do him," he regards with awe and 
secret admiration. Our commercial life 
is full of the brightest and keenest of 
this class. We can hardly buy a suit of 
clothes, a can of goods, or any other 
commodity, but what the delicate finger 
marks of their adulterating or substi 
tuting genius are upon it. The inferior 
man endeavors under all conditions to 
influence or lead others into a state of 
mind favorable to his interests, and if a 
man becomes at all trustful and exposes 
himself to his cupidity or purpose, he 
will measure up the value of this man's 
friendship with the value of the oppor- 
tunity, and if the value of the opportu- 
nity exceeds the value of the friendship, 



50 Ttifi mU& D£&LO<JKAUY. 



he will snap his trap on the opportunity. 

The inferior woman is even more 
dangerous and contemptible than the 
inferior man, 

Is it worth while for sincere and intel- 
ligent people, merely to live aad exist, 
to hold life under the fancies and pur- 
poses of such men and women? There 
cannot be anything of value in the 
experience to superiority. 

Would it not be better both for 
superiority and inferiority if they were 
so placed, that superiority could live 
openly in its own enlightenment and 
freedom, and inferiority in such inno- 
cent and happy relation to it, that 
superior enlightenment and freedom^ 
might become the light and rest of the 
world? This is a question not only this 
nation, but the whole Caucasian race, 
will soon have to decide for itself, or 
there is a race in this world which will 
decide it for them. It will take your 
science, pick it out as nuggets of gold 
have been picked out of the craw of a 
chicken, but it will leave your opinions 
with the craw. 

Enlightenment will not object to the 
house that Unenlightenment builds 
providing it does not endeavor to make 
it live in it. The intelligent man is 




THE TRUHi DEMOUKAO*. 51 

always willing to allow the fool to live 
in bis folb , providing the fool will allow 
him to live the life of enlightenment and 
freedom. But this is precisely what a 
ruling majority of Inferiorities will not 
allow the Superior Man of the intelli- 
gent minority to do. Inferiority, when 
dominant, always insists upon imposing 
upon Superiority its political opinions, 
educational absurdities, social annoy- 
ances, and religious superstitions. 

For this reason, the superior man is 
forced to conceal and defend himself 
behind walls of wealth, and armies with 
keen bayonets, cold lead, and surly 
mouthed cannon. Bankers, kings, and 
popes are his friends, for the senseless 
opinions and intolerable purposes of the 
rabble are as much of a menace to their 
material interests as they are to his 
native superiority. 

This is a fearful statement to make, 
a secret chat only the wider and more 
general enlightenment of the twentieth 
century would permit telling. It will 
be well for the inferior masses if they 
take counsel from what has been told 
and begin to shape their way to a better 
and more comfortable political future 
than that which appears to be gathering 
over them. 



52 THE TKUE DEMOCKAC*. 

Prescott says: "This government is an 
experiment." He then adds, "God help 
the people if it fails!" 

You cannot get away from the eternal 
laws of mind and nature. Conceit, pre- 
sumption, and assurance will not help 
in any wav to change or remove the 
evils of inferiority. That the fool shall 
lose himself in the jungle of his own in- 
feriority, is a law as unfailing as the 
laws of nature. 

The salvation of Inferiority is to seek 
to be ruled and governed by Superiority. 
It is only when the inferior man is 
ruled and governed by his kind, that 
he is oppressed, wronged, brutalized, 
robbed, and outraged. If Inferiority 
would, as best it could, seek out Superi- 
ority and demand that it should be 
ruled, guided, and governed by it, the 
spirit of peace and happiness would 
descend upon the^ affairs of men like a 
copious summer shower upon the dried 
and shrunken vegitation of a drought. 



THE TRUE DEMOCRACY. 53 



Chapter V. 

TRUE AND FALSE DEMOCRACY. 

A government of the people, the 
whole people, which is in reality neither 
by the people, nor for the people, is not 
a democracy. 

It is a POLYCRACY. 

A polycracy is a goveroment of the 
many — the majority. The word is de- 
rived from the Greek language, and 
signifies literally, many-rule. It is given 
in the Dictionary as a synonym of poly- 
archy. Philologicaily, this is incon- 
sistent, for polyarchy signifies the rule 
of many rulers, and in this represents 
the rule of many kings, while polycracy 
ae a word represents merely the rule of 
the many. There is, howevr, a striking 
resemblance between a poljcratic form 
of government and a potyarchic — ia 
effect. One is the abuse of liberty; the 
other, of power. 



54 THE TKU& DiDMOUKAOY. 

A polycracy is a government of the 
many without regard to any principle 
but the will of the majority. It asks no 
questions as to fitness or intelligence. 
Under a polycracy every man counts one 
whether superior or inferior, enlight- 
ened or unenlightened. It has no sys- 
tem, no definite policy; it is guided 
solely by the prevalent opinions, 
prejudices, and caprices of an indiscrim- 
inate and heterogeneous majority. 

This is Democracy as those absolutely 
unfit for a democratic form of govern- 
ment perceive and comprehend it. It 
is the false democracy of the rabble. 

What polycracy regards; what polyc- 
racy admires; what polycracy commends; 
what polycracy exalts; — is great only in 
its unworthiness, and distinguished only 
in the accident which made it. 

There is a philosophy and a system to 
true democracy, and when a question of 
of national policy or procedure is pre- 
sented to it for consideration or action, 
it searches for solution and guidance in 
this system and philosophy. 

Polycracy forms its opinions and 
judgments, not as they appeal to reason 
and enlightened principle, but according 
as they please or displease the aforesaid 
majority. If this majority was com- 



THE TKU& DEMOCKACV. 55 

posed entirely of mentally free and en- 
lightened people, or even a majority in 
which no constraining or influencing 
rabble, neither polycratic nor poiyarchic^ 
existed, all would be well. But where 
the rabble rules, either through a polyc- 
ratic citizenry or a circle of polyarchic 
hereditary inferiorities, or crafty re- 
ligious self-servers, or political dema- 
gogues, the beneficence of "majority" 
rule becomes the will-o'-th'-wisp of utter 
political stupidity, madness, and incon- 
sistency. 

The Protestant polyarchy of the 
Reformation is denounced by Wolfgang 
Menzel in his history of Germany as a 
combination of inferiority, depravity, 
and baseness. He says: "Instead of one 
pope, the Protestant were oppressed by 
a number, each of the princes ascribing 
that authority to himself. * * * The 
Protestant princes, rendered by the 
treaty of Augsburg, unlimited dictators 
in matters of faith within their own 
territories, had lost all sense of shame. 
Philip of Hesse married two wives. 
Brandenburg and pious Saxony yielded 
to temptation. Surrounded by coarse 
grooms, equerries, court fools of obscene 
wit, and misshapen dwarfs, the princes 
emulated each other in drunkeness, an 



oG XfciE TKUHi DEMOOKAUY. 

amusement that entirely replaced 
the noble and gallant tournament of 
earlier times. Almost every German 
court was addicted to this bestial vice. 
* * * This vice and that of swearing even 
became a subject of discussion in the 
diet of the empire in 1577. * * * The 
chase was also followed to excess. The 
game was strictly preserved, and, during 
the hunt, the serfs were compelled to 
aid in demolishing their own cornfields. 
The Jews and alchemists, whom it 
became the fashion to have at court, 
were by no means a slight evil, all of 
them requiring^ gold. False represen- 
tation of the secret powers of nature 
and of the devil led to the belief in 
witchcraft and to the bloody perse- 
cution of its supposed agents. Luther's 
belief in the agency of the devil had, 
naturally filled the minds of his fol- 
lowers with superstition. * * * The 
peasant, miserably fed and lodged, 
daily overworked, physically and men- 
tally degraded, gradually lost his 
ancient health and vigor. The gigantic 
frame of the/ree-born German withered 
beneath the hopeless unpaid toil of the 
socager. The peasantry had, after a 
bloody contest, been disarmed. Instead 
of, as of yor#, following their lord to the 



THE TRUE DEMOCRACY. 57 

field, they were chained like oxen 
to the plow, and, degraded and de- 
spised, vegetated in ignorance and 
want. * * * Still, deeply as the 
peasant had fallen, his original nature 
was not utterly perverted, and the 
further he was removed from the higher 
classes, the less was he tainted with 
their despicable vices. Nor had his 
natural humor and good sense, his 
consciousness of higher worth, entirely 
quitted him. In the lowly hut were pre- 
served those fine popular legends, 
thrown aside by the higher classes for 
awkward imitations of the foreigner. 
It was there that the memory of the 
wondrous days of yore still lived, that 
ideas both lovely and sublime were 
understood and cherished. Par away 
and forgotton by self-styled civilization, 
legendary lore took refuge among the 
poor and untaught children of nature." 
Inferiority ruling as a voting polyc- 
racy, or as a ruling polyarchy will pro- 
duce the same abominable results. The 
Protestant polyarchy of the Reforma- 
tion, and the bloody, mad, and unen- 
lightened polycracy of the French 
revolution were offspring of the same 
parents— Ambition and Inferiority. 
That there were noble and just motives 



58 THE TRUE DElMOOKAO¥. 

and divinely resentful causes working 
in both the Protestant reformation and 
French revolution, no well informed and 
superior mind will attempt to deny; but 
that the ends to which these motives 
and causes were directed were ever re- 
alized, intelligence and enlightenment 
will ever deny. 

There is a true and superior people in 
this country, (Dut they are not the pow- 
er in this nation to-day. Their fore- 
fathers ruled and guided this nation in 
the clemency and principles of a true 
Democracy, but gradually, with the 
advent of ever lower and lower grades 
and classes of humanity entering into 
our country and into our franchise, 
the traditions, principles, and influence 
of the Old Democracy have been crowded 
out or into the background by a system- 
less, and wildly contending polycracy of 
eternal gabble and promise, and damn- 
able insincerity, - 

No permanent political reform is 
possible under this Hydra-headed 
monster. Where one head of folly or 
corruption is cut off, two more instant- 
ly appear. 

Both of our great national parties are 
dominated by Polycratic majorities. 
Polycracy with its greed, its senseless 



THE TRUE DEMOCRACY. 59 

/ ^ — 

opinions, its pretentious ignorance, its 
imported superstitions, its ungrateful 
disloyalty to our national principles of 
freedom and enlightenment, its syco- 
phancy, and its shameless love of graft, 
has all but destroyed the Republican 
party, and made the Democratic party a 
joke on its name. 

There are fundamental principles of 
the great democracy which once we 
were, sleeping and suffocating under the 
poisonous anesthetic of polycratic 
"modernism," which must soon be 
aroused and resuscitated by the intelli- 
gence and patriotism of this nation, 
or death of what we have been, and 
of a right ought to be, is not far 
distant. 

Better had we made less progress and 
remained more what we were, "the land 
of the free aud the home of brave;" 
better had we grown strongly, though 
simply, in our former manhood and 
superiority, than powerful but ignoble 
in rapacious national greatness; better 
were we twenty million free people of 
the forest and the farm, than a hu*ndred 
million slaves to the necessities of in- 
tensified population and the exploita- 
tion of a base commercialism; better had 
Almighty God swung this nation to the 



60 THE TRUE DEMOCRACY 



North Pole, and buried it 'neath the 
Arctic sdows, than that it should cease to 
heed and venerate the counsels of its 
noble founders. 

The exploiting greed, sham, and 
treachery of this thing known as 
modern progress, with its dominating, 
novelty seeking rabble, is regarded by 
Menzel with stolid German antipathy 
and contempt. Speaking of it as it 
exists in his country, he says: "The 
maintenance of a healthy, contented 
class of citizens and peasants ought to 
be one of the principle aims of every 
German statesman. The fusion of 
these ancient and powerful classes into 
one common mass whence but a few 
wealthy individuals rise to eminence 
would be fatal to progression in Ger- 
many. By far the greater part of the 
people have already lost the means of 
subsistence formerly secured to all, nay, 
even to the serf, by the privileges of his 
class. The insecure possession, the 
endless division and alienation of prop- 
erty, an anxious dred of loss, and a 
rapacious love of gain, have become 
universal. Care for the means of daily 
existence, like creeping poison, unnerves 
the population. The anxious solicitude 
to which this gives rise has a deeply 



THE TKUti DEMOUKAUY. 61 

demoralizing effect. Even offices under 
government are less sought for from 
motives of ambition than as a means of 
subsistence; the arts and sciences have 
been degraded to mere sources of profit, 
envious trade decides questions of 
highest importance, the torch of flyman 
is lit by Plutus, not at the shrine of 
love; and in the bosom of the careworn 
father of a family, whose scanty subsist- 
ence depends upon a patron's smile, the 
words "fatherland" and "glory" find no 
responsive echo," 

The true Democrat bases his ideas of 
government upon principle; the Poly- 
crac, upon popularity. The true Dem- 
ocrat asks, Is it just? Is it fair? Is it 
according to or consistent with the 
promises of honor, virtue, freedom, and 
enlightenment? The Polycrat asks, Is 
it popular? Will it privately benefit me? 
Will it succeed? What a wide differ- 
ence between that which inspires the 
political conduct of the one, and that of 
the other. 

To the true Democrat, a government 
which simply floats along on the waves 
of popular opinion and acceptance, is no 
government at all. Such government is 
to him an object of disgust, to which ha 
can no more be innately loyal, than 



62 THE THUHi DEMOUKAC* 



wisdom to folly. He regards such a 
government as a mindless derelict 
moving hither and thither as the winds 
and currents of popularity carry it, a 
danger and a menace to the enlightened 
commeroe of the world. The intelligence 
of the world is ever watchful for it, and 
will destroy it at at its earliest oppor- 
tunity. 

You may impose the senseless opin- 
ions of the polycratic majority of this 
country upon the intelligence of its 
true people, and force them to accept 
and submit to them, but when you come 
to step outside this country and begin 
to impose and force them upon the 
other nations of the world, you will 
meet with a combined and armed re- 
sistance, which, no doubt, will have 
been long and secretly preparing for the 
occasion. Your fathers warned you 
against this; and counseled and admon- 
ished you to keep wisely within your 
own affairs. It was good counsel. 

Prance tried to impose her polycratic 
ideas upon the world, and the nations 
combined against her, and fertilized the 
plains of Europe with the blood of her 
martial and ambitious rabble. Other 
^reat nations have tried it, and vanished 



THE TRUfcJ DEMOCRACY. 63 

into the limbo of Time. The Chinese 
in all the thousands of years of their ex- 
istence as a nation, have never sought 
to become a world-power. The Chinese 
have ever been content to live within 
themselves and within their own affairs, 
and th,ey are still as they were in the 
beginning, a nation of superiorly wise, 
firmly established, and contented people, 
of unchangeable principles. China is 
among the nations of the world to-day 
as she was five thousand years ago, 
while the great ancient imperialisms of 
world-power lust with which she was 
cotemporaneous exist only in history. 

It is number and quantity, not 
quality, with the Polycrat. With him 
the majority is right, not because it 
is right, but because it is the majority. 
His political presumption appears to be, 
that ignorance is transformed into intel- 
ligence by a majority vote. 

Has any reform; any true advance of 
thought or principle, ever originated 
with the majority? No. Every true 
reform; every step of true progress; 
every enlightening suggestion; every 
advance of freedom; every relief from 
oppression, and release from the closed 
jaws of the Gila monster of tyranny, has 
originated in the minority. 



64 THE TRUE DEMOCRACY 

_ . 7 

If you desire light, freedom, and 
happiness, as a people, whether of the 
majority or of the minority, you must 
seek out Superior Men to guide you, 
religiously; assist jou, socially; and 
govern you, politically. 



THE TRUE DEMOUKAUi'. 60 



Chapter VI. 

THE SUPERIOR MAN. 

What a heavenly privilege to live 
under the rule of a free and enlightened 
people —a people of that superior and 
free intelligence that perceives their 
happiness and welfare only in the hap- 
piness and welfare of the whole human 
race! 

The superior man, such as the fran- 
chise of a true democracy requires, is 
one with whom anyone can reason, bat 
no one influence. In fact, he is not to 
be influenced by anything. He will 
instantly respond to reason and right, 
but will resent any effort to influence 
him, and resist coercion to the death. 
But his resentment of influence will not 
appear in a bigoted, nor in a combative 
form, nor in the immovable "close up" 
of secret compact, but in an utter ab- 
sence of any recognition of or response 



W THE TRUE DEMOUKAC1 



to it. He will treat coercion in a like 
manner. He may even submit to it in- 
form but never in spirit. The manner 
and nature of his submission, however, 
even in form, will ever bear in it such 
gentle but visible non-consent, that its 
very patience exposes the injustice or 
outrage of any selfish or brutal power 
applied to his disquietude or to the dis- 
traint of what he conceives to be just 
and right. 

The Superior Man is gentle towards 
ignorance, and pitiful of the conscious 
soul, wounded or scarred with the rude 
weapons of the flesh. The Superior 
Man has no malicious morality. He 
does not dislike nor condemn any being 
for being what )t is, but he resents and 
discountenances, positively and unyield- 
ingly, any pretension of being what it is 
not. 

Simplicity, sincerity, and serenity are 
the three social charms of superiority 
They are the only attractions that draw o 
into friendship, the Superior Nature. 
To be effectual, however, they must be 
real; no false representation, or substi- 
tute will ever pass with the Superior 
Miud— -the higher manas. 

The subtile and cunning effort of 
Inferiority to convince Superiority that 



THJhJ TKUfei DEMOCRACY. 67 

it is Superior, is one of the most com- 
mon, and, at the same time, one of the 
most senseless and futile vanities of the 
Inferior Mind — the lower manas. Be- 
tween Inferiority and Inferiority, it will 
serve and pass, but when it meets with 
Superiority, instead of concealing In- 
feriority, it serves only to expose it. 

All superior men and women are 
friends by nature. It is impossible for 
one Superior Man to make another 
Superior Man his friend, for they are 
and were friends before they met as 
much as they are and were Superior Men 
before they met. To make anyone your 
friend presumes a process of making him 
such. Such process or artificial method 
could not apply where friendship al- 
ready existed, naturally. 

The Inferior Man is instinctively the 
enemy of the Superior Man, as the 
rabble is the enemy of the True 
People. This the Superior Man knows 
and understands, and regards it simply 
as an expression of the natural antinom}' 
of unenlightenment to enlightenment. 

The making of a friend always im- 
plies motive, and the motive of Inferiori- 
ty is always questionable. An Inferior 
Man though deficient in intelligence, 
has some common sense, and if he will 



68 THE TRUE DEMOCKAO* 



consult what he has of it, he will never 
be guilty of the folly of even trying to 
make a Superior Man his friend. It is 
certain the more he applied "the pro- 
cess" to the Superior Man, the further 
he would be from arousing either his 
direct interest or favor. 

The Inferior Man who does not 
assume to be more than he is, and dis- 
cards the social demagoguery of endeav- 
oring to make friends to his own per- 
sonal aims and ideas, becomes the un- 
conscious client of all Superiority, its 
interest and favor. He soon discovers, 
as honest humility, and consistent re- 
cognition of his true personal relation to 
the conditions of life and the general 
happiness and peace of the world, gradu- 
ally replace his self-assertiveness, pre- 
tentiousness, and presumptuousness, his 
senseless prejudices, his personal am- 
bitons, merciless human instincts, and 
brutal lusts and appetites, that some 
beneficent, though invisible force, is 
working in his favor. Unable to directly 
discover its source, he invariably attri- 
butes it to his religion, or to membership 
in some fraternity or benevolent organi- 
zation. 

It is nice and pleasant for Inferiority 
to be kind to its own ways and purposes 



TtiJfi THUhi DUMOOKAU*. 69 



But it is sadly deluded in its per- 
ceptions and conclusions. 

The banker takes a mortgage 
not because he aims to absolutely 
secure his bank, but because the wisdom 
of the banking system has discovered 
tnat ail Inferiority is insincere and un- 
certain. Hence they have made the 
rule; tor Inferiority, as borrowers, are 
ever the majority. 

It is absolutely unnecebsary to bind 
a Superior Man to Superior principles. 
Who would think of binding a heaiihy 
man to eat when he is hungry. That 
would be as amusing as absurd. But 
it is quite seusible to bind the sick man 
to take his medicine. 

Superior Men who are bankers, have 
been known to extend financial privil- 
eges to other Superior Men, without 
the scratcn of a pen, which if violated 
would have ruined both the bank and 
the banker. 

It is astounding and incomprehensible 
to the Inferior Man when he discovers 
the unlimited extent to which one 
Superior Man wiil trust another Su- 
perior man, The Interior Man does not 
know why. He finally concludes it is 
because of religion or membership in 
some oath-bound organization. But 



'TO THE TRUE DEMOUKAG*. 

why this? Religion is bat a form based 
upon a faith, and a man's oath can be no 
better than his word. Wellington was 
an Inferior Man. Blucher was a Supe- 
rior Mao. Blucher trusted Wellington, 
and lost; Wellington trusted Blucher, 
and won. 

A man is no'o bound by solemn obliga- 
tion because he is believed to be honest 
and true; but because you mistrust his 
Inferiority, and fear his instincts, his 
treachery, his baseness, and incertitude, 
as a fallible man or human biped. 

The Inferior Man does not believe in 
himself, nor in his own sincerity, or 
honesty. He is consciously so morally 
weak, that he would abolish all tempta- 
tion by law. He looks into himself and 
sees crouching beneath the fairest 
flower of pretension the deadly viper of 
human falsity; and so he demands the 
bond secured by "the pouad of flesh" 
and the solemn pledge, sealed with the 
curse of the Furies. 

But the Inferior Man can trust the 
Superior Man, and with absolute securi- 
ty and safety. The word of the Superior 
man is as good as his bond — ay, better. 
It is only when the Inferior Man trusts 
the Inferior Man, that his welfare comes 
up missing. 



I 

THE TKUE DEMOCKAU*. 71 



But how is the Inferior Man to rec- 
ognize and know the true Superior 
Man, and discriminate turn from our 
wonderful 'modern imitation — that 
human cuiture-cell of Satan, in which 
are germinated all the social, civii, eco- 
nomic, and religious, evils which afflict 
mankind and degenerate his civilization. 

.Let us review the signature of true 
Superiority as con armed by the Ka- 
ligtened of all ages. 

A Superior Man will never sacrifice, 
a Superior principle to an Inferior pur- 
pose, tie will worsnip <Jod; but, under 
no circumstances, will ha endeavor 
to appease or placate tne devil, wnetber 
his Protean Majesty appears under 
the guise of the spiritual Ix>rd of iieav- 
en or the temporal ruler of the earth. 
He will live according to the general 
privilege of the age; not according to 
the .particular circumstances or con- 
ditions created by human selfishness to 
the advantage of pride, vanity, craft, 
or greed. He will strive for the im- 
personal welfare of the whole people 
without any personal or private motive 
but the hope of enjoying this welfare 
equally with them. 

The great Chinese mystic and philoso- 
pher, deeply enlightened in the "Grand 



72 THE TRUE DEMOCRACY. 

. , c 

Harmony" of Heaven and Earth, de- 
scribes the Superior Man as follows: 

"The Superior Man does not censori- 
ously scrutinize the faults of others; 
he does not borrow^ from others to 
supersede his own endeavors; when any 
think that he is of no use to the world, 
he knows that their intelligence is 
inferior to his own; he considers the 
prohibition of aggression and causing 
the disuse of arms to be an external 
achievement, and the making his own 
desires to be few and slight to be the 
internal triumph. Such was their dis- . 
crimination between the great and the 
small, (the Superior and the Inferior,) 
the subtile and the coarse; and with the 
attainment of this they stopped. 

"Public-spirited, and with nothing of 
the partizan; easy and compliant, with- 
out an} selfish partialities; capable of 
being led, without any positive tenden- 
cies; following in the wake of others, 
without any double mind; not looking 
round because of anxious thoughts; not 
scheming in the exercise of their wis- 
dom; not choosing between parties, but 
going along with all," 

'•To keep from being entangled by 
prevailing customs; to shun all orna- 
mental attactions in one's self; not to be 



THE TKUiU JDEMOCttAU*. 73 

reckless in his conduct 10 others; not to 
set himself stubbornly against a multi- 
tude; to desire the peace and repose of 
the world in order to preserve the lives 
of the people; and to cease his action 
when enough had been obtained for the 
nourishment of others and himself, 
showing that this was the aim of his 
mind;" — such was the method of the 
Masters of old, who knew the Grand 
Harmony. 

"To him who does not dwell in him- 
self the forms of things show them- 
selves as they are. His movement is 
like that of water; his stillness like that 
of a mirror; his response like that of the 
| echo." 

"They (the Superior Men of old) 
knew that all things have what they 
can do and what they cannot do. Hence 
it is said, *If you select, you do not reach 
all; if you teach some things, you must 
omit the others, but the Grand Harmony 
neglects none." 

What a charm there is about this 
ancient description of the Superior Man! 
How the harmony of its truth and beau- 
ty exposes by comparison the worthless 
rag-time of our modern degenerate con- 
ception of what constitutes the Grand 



U THE TRUE DEMOCRACY* 

Harmony! 

Would you not feel safe and content- 
ed under the rule and guidance of 
such men? When we think of such 
men guiding our Ship of State, a new 
meaning comes into those blessed 
words, "Life, libertyv and the pursuit 
of happiness.' Instead of being merely 
the ornament of Fourth ,o' July ora- 
tions, they would have a real meaning 
in the policies and affairs of our nation. 

Every man, who is a man, lives for 
euch happiness as he can find in the 
general happiness of the world; not 
solely and regardless of the general 
happiness, to make a "career" for him- 
self, and transmit its particular benefits 
to his progeny, whether for good or evil. 

Were the progress and prosperity 
of this nation to accrue wholly to the 
whole people of the nation, there would 
be no constant stimulus to that mer- 
ciless and utterly selfish instinct, self- 
preservation; were general liberty pre- 
served and maintained, the citizen 
would have no reason to seek for pri- 
vate power or condition which permits - 
particular liberties; if genera) happiness 
were maintained and transmitted in our 
generations, there would be no incentive 
to private scheming for particular hap- 



THE TRUE DEMOCKAUY. 75 

piness for self, or for the particular 
future and happiness of offspring. 

If there is a Superior Mind and 
Nature, and the intelligent and en- 
lightened of every age positively affirm 
there is, there must be a form of life 
and conduct correspondent to it. This 
we may declare, not only from con- 
viction but from the most positive 
knowledge, is manifested by rejection 
of the particular and devotion to the 
general, which is the opposite or 
antinomy of Inferiority. 

To reject the paiticular and devote 
one's self to the general is the on^' 
rational method of the Superior life. 
To do this is natural and pleasant to the 
Superior Man, and the source of hap- 
piness; while to the Inferior Man, it is 
unnatural and unpleasant, and a cause 
of unhappiness, until he is rationally 
undeceived. 

The mind seeks activity, it is true, 
and where it is permitted under liberty 
to act in its freedom, it will eventually 
find, under the rule and guidance of 
a Superior Government and Philosophy, 
more pleasing activity in the field of the 
general than in that of the particular — 
and far more genuine and persistent 
happiness, 



76 THE TRUE DEMOCRACY. 

If the majority of this nation would 
insist upon a Superior Government, de- 
voted to the general welfare of the 
people, and positively refuse to accept a 
government created by machine politics, 
dominated by popular Inferiorities, and 
devoted to particular opinions and in- 
terests — if it had always staid with the 
principles of the general and never en- 
tered into the purpose of the particular, 
—this nation would now be a True 
Democracy, 



THE TRUE DEMOCRACY. 77 



Chapter VII. 

THE SPIRIT AND THE CONSTITUTION. 

Patient reader, you will have dis- 
covered, by this time, that the author of 
this little book is not a Progressive. 
Well, I am not. I am a Conservative; 
not in the bigoted sense, but in that 
superior sense of one who prefers to ex- 
ert himself in "holding fast that which 
is good," rather than with "restless 
spirit" and perturbed mind, searching 
for something better. To me, stability 
is the corner stone of Establishment, 
and constancy, a voiceless worship of 
the Eternal Truth. For this reason, 
I prefer "to dwell with the fruit, and not 
with the flower." Pardon this personal 
intrusion and bear with me a little fur- 
ther. 

In my political meditations, my spirit 
often wanders back to the battle of 
Bunker HiiL and the old pine-tree flag 



78 THE TRUE lHfiMOCKAU*. 

under which it was fought. This is the 
first real battle fought on American spii 
for freedom. It was the battle of an 
unorganized but true and democratic 
people, against a powerful, organized 
tyranny. 

"In the bosoms of this people, thus 
heterogeneously composed" said John 
Quincy Adams, "there was burning, 
kindled at different furnaces, but all 
furnaces of affliction, one clear, steady 
tlame of liberty. *Bold and daring en- 
terprise, stubborn endurance of priva- 
tion, unflinching intrepidity in facing 
danger, and inflexible adherence to 
conscientious principle, bad steeled to 
energetic and unyielding hardihood the 
characters of the primitive settlers 
of all tljese colonies. " 

What more fitting emblem of the 
constancy, purity, and vigilance of a 
people devoted to enlightenment and 
freedom, than the Old Pine-tree Flag I 
The white ground of the flag represents 
purity — freedom from admixture; the 
ever green pine tree is a sj inbol of 
constancy, and the rattlesnake coiled 
at its root, of vigilance and that warn- 
ing menace to encroachment, with 
which liberty must be ever guarded. 
Thus there is ever present in the sym- 



THE TKim DEMOCRACY. 79 

bolry of the pine-tree Hag, the glorious 
admonition to all mankind: To be pure 
in motive, constant in devotion to the 
nation and the people, and vigilant and 
deadly in defence of those liberties and 
principles, which Craft wou ! d steal, 
and Ambition take from thorn, to en- 
slave tbem to private purpose or brutal 
power. 

The old pine tree flasr should b9 
made the party banner of a re-awakened 
American Demooracy. It should ap- 
pear without the rattlesnake, except in 
times of war or popular resentment. It 
should be raised annually, on Thanks- 
giving Day, in every city, town, and 
hamlet in the country; and as its wbite 
folds unfurl to the breeze, the people 
should sing that grand old anthem, so 
dear to every true and t h a n k f u 1 
American heart: 

"MyJ country 'tis of thee, 
Sweet land of Liberty; " 

The idea of the ever. green pine as a 
symbol of that patient steadfastness and 
constant truenes3 tinder all the varying 
conditions and circumstances of life, is 
very old. Confucius speaks of it as the 
symbolic archetype of true Superiorty. 
He says of it in this relation: "In win- 
ter as in summer brightly green." 



80 THE TRUE DEMOUKACY. 

God save me! when I think of that 
old pine-tree flag, and that fearless, 
liberty -loving band of Americans 
lighting on that bloody hill against 
false power and egotism, fire feels cold 
to my touch. 

On Bunker Hill, that bloody hill 
where waved the pine-tree flag and 
patriots fell, there first appeared in 
shadowy but visible form, that Spirit 
which our fathers announced in our 
Declaration of Independence, and later 
embodied, and, to all Superior and en- 
lightened minds, insphered in our 
Constitution. 

Thomas Jefferson was a Superior Man 
and a transcendental philosopher. It 
was this marvelous man of light and 
truth who first revealed to the world, 
the eternal archetype of true govern- 
ment. This is the pattern of all True 
Government and all True Democracji; 
and whatsoever of the controlling 
authorities of men enters not into its 
Grand Harmony is not a government 
bnt an arbitrary power. 

Since, then, the enlightenment of 
Jefferson was sufficient to reveal the 
archetype of a True Democracy, who 
better able to define the spirit of our 
Constitution? Let us, for a moment, 



THE TKUE DEMOCRACY. 81 

direct our attention to 'his view of this 
nation and its Constitution. In his in- 
augural address of 1801, he spoke of the 
nation and its people in the following 
felicitous terms: 

"Kindly separated by nature and a 
wide ocean from the exterminating 
havoc of one-quarter of the globe; too 
high-minded to enaure the degradations 
of the others; possessing a chosen 
oountry, with room enough for fc^Tour 
descendants to the thousandth and 
thousandth generation, entertaining a 
due sense of our equal right to the 
use of our own faculties, to the acqui- 
sitions of industry, to honor and con- 
fidence from our fellow citizens, 
resulting not from birth, but from our 
actions and their sense of them; en- 
lightened by a benign religion, professed, 
indeed, and practiced in various forms, 
yet all of them including honesty, tem- 
perance, gratitude, and the love of man, 
acknowledging and adoring an over- 
ruling Providence, which, by all its dis- 
pensations, proves that it delights in the 
happiness of man /icre, and hie greater 
happiness hereafter; with all these bles- 
sings, what more necessary to make us a 
happy and prosperous people?" 

Here he appears to pause, as if a sud- 



82 THE TRUE DEMOUKAC* 

den shadow bad swept across his "vision 
of truth," for he says admonitivefa/: 

"Still one thing more, fellow citi- 
zens—a wise and frugal government, 
which shall restrain men from injuring 
one another, shall leave them otherwise 
free to regulate their own pursuits of 
industry and improvement, and shall 
not take frpm the mouth of labor the 
bread it has earned. This is the sum of 
good government, and this is necessary 
to close the circle of our felicities." 

After uttering these admonitive words, 
he again reverted to the immediate 
affairs of the nation. He now not only 
defines the Spirit of the Constitution, 
but expounds the only national policy 
consistent with it, 
He said: 

"About to enter, fellow-citizens, on 
the exercise of duties whijh compre- 
hend everything dear and valuable to 
you, it is proper that you shouid under- 
stand what I deem the essential princi- 
ples of our government, and consequent- 
ly those which ought to shape its ad- 
ministration. I will compress them 
within the narrowest compass the}' will 
bear, stating the general principles, but 
not all its limitations. Equal and ex- 
act justice to all men, of whatever state 



THE TKUE DEMOCRACY. 83 

_ , . 

or persuasion, religious or political; 
peace, commerce, and honest friendship 
with all nation!, entangling alliances 
with none; the snpport of the state 
governments in all their rights, as the 
most competent administrations for our 
domestic concerns, ***; the preservation 
of the general government in its whole 
constitutional vigor, as the sheet anchor 
of our peace at home and safety abroad; 
a jealous care of the right of election by 
the people; a mild and safe corrective of 
abuses, which are lopped by the, sword 
of revolution, where peaceable remedies 
are unprovided; absolute acquiescence 
in the decisions of the majority, the 
vital principle of republics, from which 
is no appeal but /orce, the vital prin- 
ciple and immediate parent of despot- 
ism; a well-disciplined militia, our best 
reliance in peace, and for the first 
moments of war, till regulars may re- 
lieve them; the supremacy of the civil 
over the military authority; economy in 
in the public expense, that labor may 
be lightly burdened; the honest pay- 
ment of our debts, and sacred preser- 
vation of the public faith; encourage- 
ment of agriculture, and of commerce as 
its handmaid; the diffusion of informa- 
tion, and arraignment of all abuses at the 



84 % THE TRUE DEMOUKAUV. 

bar of public reason; freedom of 
religion; freedom of the press; and 
freedom of tbe person, under protection 
of the habeas corpus; and trial by juries, 
impartially selected, Th6se principles 
form the bright constellation which has 
gone before us, and guided our steps 
through an age of revolution and refor- 
mation. The wisdom of our sages and 
blood of our heroes have been devoted 
to their attainment; they should be the 
creed of our political faith; the text 
of civil instruction) the touchstone by 
which to try the services of those we 
tru6t; and should we wander from them, 
in moments of error or alarm, let us 
hasten to retrace onr steps, and to re- 
gain the road which alone leads to 
peace, liberty, and safety." 

Are we off that road, and still wander- 
ing from it? 

Let us see. 

Unconfined by established limits of 
class, common and eager inferiority 
grew bold, arrogant, and assertive, as 
their number and political power was 
increased by an ever enlarging influx 
of illiterate immigration, long de- 
based by want and oppression. Gazing 
upon our hospitable table, loaded with 
all the bounties and opportunities of a 



TkW TKUhi DEMOCRACY. 85 

naturally rich and unexploited country, 
their appetites sharpened and their 
hands grew, with what they saw. 
Eagerly, greedily, they reached, seized, 
and devoured. Soon, those whose hands 
had grown more rapidly than those of 
others and who had gathered into 
their trenchers larger accumulations 
than they could instantly consume, be- 
gan to clamor for some system of legal 
etiquette, that would protect what they 
had over gathered from the greedy 
reach of new and eager appetites. 

They finally succeeded in introducing 
a very polite but one-sided system of 
legal "table manners." 

Along about 1850, John iJL Calhoun 
began to speak in the Senate against 
this system of legal "table manners," for, 
in spite of its exquisite politeness, he 
had discovered that it was gradually 
producing in the public mind, a new 
and, as he conceived it, dangerous view 
of the character and spirit of the Con- 
stitution. 

He said: 

'•That this government claims, and 
practically maintains, the right to de- 
cide in the last resort, as to the extent 
of its powers, will scarcely be denied by 
any one conversant with the political 



ao 'VMM ''lyUUK JJiiUttOUKAUX. 

history of the country, is equally certain. 
That it also claims the right to resort to 
force, to maintain whatever power she 
claims against all opposition. Indeed, it 
is apparent from what we daily hear, 
that this has become the prevailing and 
tixed opinion of a great majority of the 
community. Now, I ask, what limita- 
tion can possibly be placed upon the 
powers of a government claiming and 
exercising such rights? And, if none 
can be, how can the separate govern- 
ment of the states maintain and protect 
the powers reserved to them by the Con- 
stitution, or the people of the several 
states maintain those which are reserved 
to them, and among them their sover- 
eign powers, by which they ordained 
and established, not only their separate 
state constitutions and governments, 
but also the Constitution and govern- 
ment of the United States." 

It was Jefferson's idea, that we were 
free citizens of free states, each sov- 
ereign in its own domestic or internal 
affairs, but allied under a just and benign 
constitution, in federal unity against 
the encroachment or rapacity of other 
nations. But this idea was seriously 
compromised by the political dogmatism 
of that great Polycrat, Andrew Jackson. 



THE TKUfeJ DEMOCRACY. 87 

Oh, but it is said, the War of the Re- 
bellion settled that Calhoon question. 
It certainly did not settle the Calhoun 
question as to the Constitutional limita- 
tions of the Federal Government, for 
our civil and religious liberties were 
never so deceptive and under such 
jeopardy as in this present day. It is 
true, it freed the black man, but it did 
not and has not settled the negro ques- 
tion. That was the dark shadow which 
swept across Jefferson's felicitous vision 
in his first inaugural address — the sha- 
dow which the "coming event" of that 
fratricidal and senseless war cast before 
it. It was not a necessary war; it was 
not a war whose cause migh t not have 
been extinguished by the wisdom and 
patience of calm and enlightened states- 
men, such as had ruled and guided the 
affairs of our nation up to the Polycratic 
days of the politically bigoted and can- 
tankerous Jackson, 

It may be said, that it did settle, 
and for all time, the question of seces- 
sion, or the right of any state or minor- 
ity of' states to resist militantly inter- 
ference with their domestic affairs 
through the Federal Government, by 
the popular majority of the nation or 
a majority of the states. This being the 



88 THE TRU& DEMOUKAOl. 

acceptation, our Constitution is then, of 
no restraint upon the majority, to the 
protection and conservation of the rights 
of the minority. God help us, if this is 
the unqualified governmental theory 
under which we live! Is it possible to 
admit that a state has certain rights, 
and at the same time not the right to 
defend them to the full extent of its 
powers? Is it the theory of the Consti- 
tution, that the majority has all the 
rights, and the minority none, — at least, 
none that the majority needs must re- 
spect, or else deny the form of our 
government? If this is the case, then 
under our Constitution, ignorance 
has all the rights, and intelligence none. 
Fellow Americans of the old blood 
and the old spirit, do you accept this? 



THE TKUE DEMOOKAUY. 89 



Chapter VIII. 

THE VOICE CRYING IN THE WILDERNESS. 

Slavery, black or white, direct or indi- 
rect, or even as a penalty is and ever 
has been, contrary to the spirit of a 
Democratic or Republican form of 
government. When the slave-holding 
states entered into the Union under the 
form and Constitution of the Federal 
compact, they practically abrogated 
their slave-holding rights, and freed 
their slaves. Their withdrawal, there- 
fore, from the Union, in defence of a 
right they presumed to still possess but 
did not possess, was not, to my mind, 
secession, but rebellion. 

At this point, however, arises the 
*'subtilty" of our Constitution — a sub- 
tilty which no ordinary intellect can 
discuss without danger of offense to the 
patriotic mind of the nation. It is for- 
bidden, or I might say, holy ground; and 
while this "subtilty" is admitted in the 
very origin of our government, none but 



90 THE TRUE DEMOOKAC*. 

Superior and most judicious statesmen 
dare enter it, with justice to right and 
security to themselves. 

For what I have said of this u subtilty," 
and for what I shall further say of it as 
necessary to fulfill the requirements of 
my subject, I loyally beg the patience of 
the great nation I love, and the unpre- 
judiced consideration of the whole 
American people, to whose happiness 
and security as a nation, I atn devoted 
both in heart and duty. 

What then is the answer to the 
Calhoun question, in the right but 
not in the wrong? Is there such an 
answer? I believe there is. It is to be 
found in The Declaration of Independ- 
ence in the following words: 

"But when a long train of abuses 
and usurpations, pursuing invariably 
the same object, evinces a design to 
reduce them to absolute despotism, it 
is their right, it is their duty, to throw 
off such government, and provide new 
guards for their future security." 

The Colonies did not rebel, but 
seceded from the English nation. They, 
a minority, seceded, because their rights 
as free-born English subjects were 
infringed and disregarded by that which 
represented the will or sufferance 



THE TKUfci DEMOCKAUY. 91 

of t^e English majority, $W the Eng- 
lish government. In this, they were 
actuated by the divine principle of 
eternal right, and Providence smiled 
upon their secession. There was 
another and later secession actuated by 
mere material or private interest, and 
upon this secession, or more properly, 
rebellion, Providence frowned. 

True Democracy does not believe in 
the theory of absolutism* human or 
divine. It believes where absolutism 
begins, formal existence ends. It does 
not believe in the theory of "might 
is right," except under the rule of ignor- 
ance and Inferiority. It believes that 
"right is might." And it knows, in the 
light of Heaven and its intelligence, 
that for the violation of right by might, 
Providence will visit, sooner or later, 
upon the individual, class, government, 
or majority for such violation, the direst 
calamity and penalty. 

For myself, I do not believe in the ab- 
solute power of the national majority as 
a right conferred by our Constitution, 
I believe that our Constitution limits 
the just powers of our majority strictly 
to the general form, character, and spirit 
of our government as established, ex- 
hibited, and expressed by its founders. 



m THE TRUE DEM.UOKAUY. 

This "subtiity," to which I have al- 
luded witk hesitancy, is only vaguely 
perceptible to the Inferior Man, and 
then only in a form distorted to his sel- 
fishness aud the presiding prejudice of 
his mind. But to the mind of the 
Superior Man, it is visible in ail its re- 
ality and necessity. It is clearly reflect- 
ed in the pure and philosophic demo- 
cracy of Jefferson, but it is utterly in- 
visible in the turbid and dogmatic demo- 
cracy of Jackson, Jefferson's demo- 
cracy was the democracy of reason and 
moral suasion; Jackson's democracy was 
the democracy of opinion and force. 
The aim of the Jefferson democracy was 
to rationally discover the rights of the 
people, and then intelligently define 
them and peacefully maintain them. 
The aim of the Jackson democracy, 
which I pronounced polycratic, was to 
serve without question the popular in* 
clinations and impulses of the -majority 
of the people, and defend to the last 
ditch the purposes and presumed rights 
of this majority. This they called 
^national destiny." More often, if 
history may be regarded as a proper 
witness, this "national destiny 1 ' has 
proved to be no more than "national 
nonsense/' 



THE TKUti DEMOCKAC*. 93 

"Under God the people ruie," but not 
the rabble. The rabble rules under the 
devil. The "divine right" of majorities 
is like the ''divine right" of kings, only 
worthy of regard when represented by 
that which is divine and Superior. 
There is not io this life, nor in any other 
life, auy thing which may be made 
divine, by merely attributing divinity to 
it. Whatever in this world, or any 
other world, is divine, is so only by the 
divinity which it actually possesses. 

As the character of the\ kingship 
changes as it moves along through the 
centuries represented by different per- 
sonalities, so does the majority change 
in character with the changing genera- 
tions which represent it. 

This Federal government does not 
exist by the opinion of the majority of 
this present generation, but by the 
power of a Constitution, which was 
created and ratified by a former gen- 
eration, This present generation was 
born into its conditions, and dignified 
and protected by its provisions, other- 
wise we might have been bora serfs or 
slaves. 

That is a fine American citizen and a 
fine man who would mangle the sacred 
form of that Constitution which stood at 



9i THE TRUE DEMOCKAUY. 

the bedside of his mother's agony and 
wrapped him in the mantle of freedom 
at his birth — that Constitution, that 
resplendent Angel of libert} and of 
light which, in the most helpless and 
self-defenceless moment of his life, stood 
between him and the dark design and 
purporse of human greed and arrogance, 
that he should not be born a serf or a 
slave, but a free man! 

There are those high in party politics, 
but low in that superior and philosophic 
sense which makes men something more 
than mere guests of flesh and instinct, 
who declare "this nation has outgrown 
its Constituton." What decomposed 
wisdom! One can almost smell it. 
This nation may grow out of its Consti- 
tution, but it will never outgrow it. 

You cannot kill the devil without kil- 
ling the body, foF he is born in the body, 
and is the spirit of the flesh. But there 
is that which you can do. Even admit- 
ting that it* is impossible for man to 
purge his body of the sin or dog-self 
born in its flesh, you must admit that he 
can eAlighten his mind, and thereby cut 
off correspondingly that flow of human 
venom which makes his bite malignant. 
Now,, when I say enlighten his mind, I 
do not mean stuffing his memory with 



THE TKUfci UEMOCtiACY. 95 

book opinions and religious fancies, but 
opening his mind to that Superior wis- 
dom, and that sound, practical, soul 
freeing philosophy of the great lights 
who have visited this world, and left 
to the son's of men, in love and kindness, 
the legacy of their truth. 

Our earlier national majorities pos- 
sessed a far more general comprehension 
of the divine archetype of government, 
or what the Ancients termed the Grand 
Harmony, than is or has been possessed 
by any later national majority, or any of 
the later majorities of the states. 

Since the days of Jackson, we have 
had very few statesmen, if any, who 
possessed the deep philosophical knowl- 
edge and sage wisdom of a Jefferson, or 
the calm, dignified reason and undeceiv- 
abieness of a Washington, or the canny 
or Promethean foresight of an Adams, or 
the subtiie understanding of a Madi- 
son, or the harmonizing power of a 
Monroe. We have had some arrogant 
u I-knows"; some busybody "Let-mes"; 
some flumadiddle " Word-sounders"; 
some "Baloon-expanders"; some paper 
souled "New-ideaers", and some bom- 
bastic "My-polices" who have endeavored 
to play the national foglietto on a bass 
drum. We have had, also, some coarse 



_ 



96 THE TRUE DEMOCKAG*. 



but successful political exploiters, each 
of which had the brain of a dog in bis 
head and the check of a corporation in 
bis pocket. Indeed, we have had, in 
these later years, many kinds of these 
politicasters, of which you will hnd a 
fuller and more complete description in 
works on political zoology. But, with 
this redundancy of career, seeking m- 
trusiveness, we have had very few 
sincere and enlightened statesmen of im- 
personal purpose. 

Because there has been a change in 
the character of our majority, and a cor- 
responding pernicious change in the 
character of that which it elects to rep- 
resent it, a great cry is sent up for a 
change of our Constitution. That 
which has changed, to rectify the error 
of its change, would change that which 
has not changed. In other words, the 
man who has no sense, would extinguish 
all sense, that bis senselessness might 
become sensible. 

Why change the Constitution? If the 
people of this generation had not the 
intelligence to select legislators of suf- 
ficient honor, wisdom, and fidelity to 
select honorable, wise, and faithful 
Senators, will that same people express 
any more intelligence when they come 



Tti& TKUU DUMOCttACY. 97 

to select and elect national Senators 
directly? 

Our present majority is rapidly de- 
veloping and increasing a political char- 
acter and understanding positively inim- 
ical to civil and religious libert3 and 
the original American spirit. Its causes 
cannot be discussed in this work, but its 
remedy may now be suggested. In fact, 
there is only one remedy, one change, 
which will rescue us as a nation from 
the evils gathering upon us. Whatever 
the form of government, no matter how 
liberal, fair, and superior, its structure, 
it will not, cannot, be just, true, and 
beneficent, if controlled and adminis- 
tered by Inferior Men. And yet. the 
only possible escape from craft, 
duplicity, selfishness, and unenlight- 
enment, is to persuade the Inferior Man 
to the admission of a social and political 
system, in which he shall have full 
liberty to exercise bis mind and pursue 
his happiness, so far as it does not con- 
flict with this privilege in others, nor 
distort the established form of govern- 
ment, nor disturb the welfare of the 
nation as a just and impersonal whole, 

To this end, the Inferior Man should 
be allowed to nominate and vote as he 
now nominates and votes, but he should 



98 THE TRUE DEMLMJKAGX. 

not be allowed to hold any public office 
requiring impersonal administration. 
Ail offices of impersonal requirement 
should be filled by Superior Men, duly 
nominated and elected by all the voters. 
A man should be given the inferior 
franchise to vote, and the superior 
franchise to hold office when the fact of 
his Superiority is proven and estab- 
lished. 

Of course, the Inferior Man will 
instantly leap to the conclusion, upon 
reading our suggestion, that the 
superior franchise would be conferred 
upon men in conformity with the gen- 
eral Inferior idea of what constitutes a 
superior man: such as, he is a successful 
money-maker; or he is a militant im- 
poser and defender of some religious 
dogmatism; or he is a u way up" member 
of some social organization; or he is a 
graduate of some great college; or he is 
a silver-tongued orator of phrases and 
periods developed in a hothouse; or he 
is the son of a distinguished father, 
whose principal distinction was the dis- 
tinction; or he is, in the Puritanical 
sense, a very moral man, repressing and 
denying' the necessity of his nature and 
instincts until his soul is poisoned 
and attenuated bv the fumes of their 



THE TKUtt DEMOCRACY. 99 

resentment, as a plant is poisoned and 
attenuated by sour ground; or he is a 
man of sufficient wealth to furuish the 
money necessary to conduct a successful 
campaign. 

Such men as these may be superior In- 
feriorities, but they are not the Superior 
Men to which I am referring. Most of 
the kind I am talking about have re- 
tired from or witheld themselves from 
any active participation in the affairs of 
modern public life. Some, like Tolstoi, 
have come out into the open affairs of 
the world and endeavored to hasten the 
enlightenment of Inferior man, but 
eventually, filled with weariness, hope- 
lessness, and disgust, they were glad to 
creep back into seclusion and die. 

Ah! my fellow citizens, there is a voice 
crying in the polilitical wilderness of ihe 
present for tiie rule of Superior Men. 
We have been moving towards what we ■ 
believed to be the Voice, but it was not 
the Voice, but the howl of a great 
hungry woif Jiowling for plunder and 
power. Close your ears, fellow citizens, 
to the howl of the wolf and move 
towards the call of that Voice, and 
when you reach that which is calling, 
you will lind that same shining Angel 
of freedom and enlightenment, which 



100 THE TKUE D&ittUOKAU*. 



stood at the bedside of your birth, 
standing in that u oId road" which the 
great father of our Constitution, 
Thomas Jefferson, declared to be "the 
road which alone leads to peace, liberty, 
and safety." 

When the Superior mind and char- 
acter of the American minority becomes 
the mind and character of the great 
American majority, this nation will, 
indeed, be the light of the world. To 
this hope my soul is wed. The Supreme 
Court of this nation is the defense of 
the minority and the rock upon which 
rests our Constitution.. If, however, 
this Court should become the tool of a 
polycratic majority, it could plausibly 
undermine the whole structure of our 
liberties and topple it to the ground. 

God forbid! 

THE END. 



/ 




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